killing Law so Christ hath freed us from it and as it was meerely considered without us and not wrought in the administration of the Law in that sence we are free from it * Rom. 18.4 5. yet take notice that we are under that Law that doth engage a close walking with God and though God hath been pleased to write that Law within us yet know it is suitable to that Law which is without us I must confesse in some sence it is improper to say a childe of God as a child of God a Christian as a Christian to be under the Law and why because the Saintship of a Saint or that in us which makes us or gives us the denomination of Christians or Gods child is made up of the Law and is Law it selfe and is no further under the Law then a Law is capable to be under it selfe That holinesse purity spirituality that the Law * Heb. 8.10 without us presented to us is now wrought in us and so the power commanding is the power Conforming Now whether this be any ground for Loosenesse I leave to any soule to judge or whether this be not much more binding and admits of no Liberty to a loose walking but engages much * Rom. 7.6 more Object If the Law be within us what need we minde any thing that is without us Answ 1. The Law within us is not contrary to the Law without us as I told you before if you looke upon it in a gospell-sence that 's to say in the hand of Christ for the heart and hand is both one and any Lawes relating to Religion in another sence we are not to minde as being bound to it Secondly But the Law in a Gospell-sence soules that lie in the life of that Law cannot chuse but love it as a glasse to looke upon that which by its Light appeares lovely I meane holinesse and Righteousnesse which is one with the delight of God Thirdly I shall give no further answer to this last objection but onely thus to tell you from what experience I have formerly found that it is a great signe of a heart that 's sick when it endeavours to draw tolerations for Loosenesse from a discourse relating to a Saints Liberty Deare hearts let me conclude with this that that soul which is really acquainted with his Liberty from Divine Love is so swallowed up and so conquered by it that its never in its proper course but when it lives up to that Love And his being unbound to the Law in that sence which before I exprest doth not admit of acting loosely See Rom. 6.1 2. but acting Lively as you may see Gallat the 2. and the 19. verse I thorough the Law saith Paul am dead to the Law that I may live to God so his freedome was not the cause of his dying to God but living to God but no more of this use The next use is an use of comfort to the people of God who groane under the burthen of sin If sinne to a Saint-like sencible heart be an unsupportable burthen then it is a discovery of a Saint like sencible heart when sin is thus a burthen to it Deare hearts though it be sad to lie under the sence of sin yet it is ten thousand times sadder to sinne and not be sencible Truly though the heart be wounded yet those stripes God will heale * Mat. 11.28 Matth. 5.3 4. and they are but deare lashes of his Love in bringing out the soule into a further injoyment of Life and if any soules have cause to rejoyce t is them that mourne and for your comfort consider these things First God is more ready in Christ to take off the burthen then to lay it on see the Prodigall Luke the 15. and the 20. When the Prodigall did but come the Father ran and gave him ease before he discovered his burthen truly did groaning hearts know how much the * Jer. 31.20 Isa 63.15 Bowells of God earnes towards them and how freely Christ is held out to them and how sweetly God in promises runs out for them with freenesse to give out himselfe to them It would much refresh them doth Christ come to save it is not the Righteous * Mar. 9.13 Luk. 19.10 but sinners Doth God justifie then it is the ungodly Rom. the 4.5 Doth the Father make a Feast It was for the returne of a poore Prodigall Doth the Heavens rejoyce it is for the returne of the lost sheep Truly the people of God never mourne as sinners but then God rejoyces over them as Saints Secondly Consider not onely the readinesse of God to take off the burthen but the freeness of Christ to bear * Isa 63.3.2 Cor. 5.21 Phil. 2.5 6 7. it As upon the Crosse where he willingly submitted to the lash of the Law and the frownes of Heaven for the sins of poore undone Creatures so he doth also call upon poore hearts opprest under the burthen of sin to exercise faith in entertaining his tenders to ease their burthens and to give them rest Matt. the 11. and the 28. Thirdly Consider that thy condition is not alone all that God will crowne he thus crosses and all he makes to live he thus crucifies and all he heals he thus wounds * Isa 40.4 5. Isa 61.1 2 3. and therefore when thou art most under the burthen of sinne thinke of David not onely in this text but in the 51 Psalme and in many other places where he cries out as a man undone so did Paul Rom. the 7. so did Jeremiah so did Esay saying Woe is mee for I am undone being a man of unclean lips Esay the 5. and the 6. Fourthly Consider it is Gods way not onely by Light to discover darknesse but by discovering Darknesse and Death bring thee to Light and Life Therefore under the Cloud looke to the Conclusion and behold Light for though there be darknesse in the habitations of Aegypt there is Light in the dwellings of * Exod. 10.22 23. Micah 7.8 Israel my meaning is though there be trouble and darknesse in thy Egyptian heart yet there is enough Love and Light in the bosome of Jesus which is the place of rest for the Israelites of God to dwell in Fifthly Consider That though God in thy eyes seemes to frowne yet know that they are but the beginnings of his smiles And though in thy eyes he hath seemed to withdraw himselfe yet know it is but for a moment and he will meet thy heart with everlasting kindnesse Isaiah the 54. and the 8 verse Object But alas my trouble hath been very long and therefore I feare it is not that burthen which God is so ready to remove which makes me thinke my heart is not Saint-like sencible Answ To which I shall answer thus That it may seeme long in our eyes yet if it be Gods time it is not long Isa 54.8 Secondly Consider that though wee have stayed long
such a heart from his returning to God Alas God is not onely his Life and so his Center but he so lives by him that he cannot live without him Those dayes and nights wherein a heart is thus sencible of his withdrawings and hath no Refreshings in his returning they are dayes and nights of Death and not of Life to such a heart and how sad a Condition that is and how Restles that Condition is I leave to you to judge Secondly You may see from what we have already said that this restles running out to God doth arise from Gods making the heart sencible of his withdrawing Therefore this is to Informe us that the power of a hearts returning to God is of God * Can. 1.4 Joh. 6.44 Phil. 2.13 Oh what cause then have soules in that condition to acknowledge the power to be of God they cannot but cry out as David Psalme the 66. and the 16. O come see what the Lord hath done for my poore soule The mercy and kindnesse of God in this act is beyond what any can expresse but he that doth injoy it Oh you that doe enjoy it have cause for ever to speak out Gods love To convert a sinner and make him a Saint is an eminent favour but to returne and call home a Prodigall Sonne is that which speaks out much more of the power kindnesse and unchangeable love of God Oh you that have tasted of it let your life speak out Gods love and I shall say no more to you but this that Christ sayes John the 5. and the 14. Sin no more least a worse thing come unto you In the next place this may Informe us of the great mistakes of some men who in their writings and expressions declare that they are againe brought home to God but yet they are so far from being restlesse in their returne to God that they rather rest in their satisfying of others then in their assurance of their entertainment with God Alas Gods mercy is double and treble in returning such a heart to himselfe but the returnes of such are hardly single towards him but to such I shall say no more but rather with teares beg that they may be sensible of the want of sense I meane of their withdrawings from God I am sure then they will be restlesse till they doe returne Againe This is to informe us If it be so that those hearts who are withdrawne from God when made sensible are so restlesse till they doe returne then 't is no strange thing why they get so much ground of them who have all this time stood and not withdrawne Christ sayes Matthew the 19 and the 30 verse The first shall be last and the last shall be first Alas these soules that are thus recovered are exceeding swift in their returnes though know by experience what it is to capitulate with or to give entertainment to or to shake hands with sin the bitternes they have found out of their fathers heart makes them cleave close A burnt Childe dreads the fire Deare friends observe it that a child so soon as he hath gotten a knock commonly doth not onely leane to but lay hold of with both hands the Mothers knee Deare friends I speake this the rather that any of you that stand may not too much rejoyce and glory in your owne condition over them that are fallen as many in this poore Nation are who through a gathered light liberty have put themselves in it before God brought them to it and so have turned their liberty into Loosenesse These sort of people doe either belong to God or they doe not but I am confident many doe and if so God will bring them home and they will be restlesse in their returnes And take notice you that God hath made yet to stand that for ought I know these poore lost hearts may get ground on you and therefore doe not neglect your pursuite in spending time to censure them but rather double your owne diligence in your owne pursuite and endeavour with humility care and teares to recover them The second Use is an Use of Comfort to Comfort those poore hearts who are sadly fallen from God and being made sensible are restlesse in their returnes though their condition seemes in their owne eyes sad yet they have much cause of Comfort and Rejoycing and that in these things First Their condition is not alone there is not onely a David and a Prodigall but many more who have sadly fallen as well as they Secondly Consider that you are changed God is not changed for though we be unfaithfull God is faithfull and cannot deny himselfe as you may see the 2 Epistle of Timothy the 2 and the 13. Malachy the 3 and the 6 verse Thirdly Consider that there is as much readinesse in God to receive you as restlesnesse in you to be received by him Doe but view what Christ sayes about the lost sheep Luke the 15. the 5 6 and 7. verses there was greater rejoycing for the returne of that one then was for the ninety nine it was so with the lost groat and with the Prodigall more then his elder Brother Luke the 15. and 30. verse All these Scriptures hold forth the great rejoycing God takes in and the great readinesse of Gods giving entertainment to a poore soule thus returned I know the Devill doth set upon such a heart drawing Arguments not onely from the breach of a Law but their sinning against Light and Love which Arguments are of such a power and force sufficient to sinke any soule in the world were it not for the abundance of love and kindnesse given in from the Father suitably at such a season But Oh deare soules I speake to them which are in such a condition doe not be discouraged but consider not what you are in your selfe but what you are in God and at your leisure view these Scriptures Jeremiah the 3 and the 1 vers Zech. the 13 and the 1 Isay the 1 and the 18 Isa the 43. the 22 23 24 and the 25 and 26. verses Isa the 44. the 21 22. Isa 49. the 15 and 16. Jer. 31. and the 20. Read the 16. of Ezekiel from the first to the last 1 Ep. of John 2 and the 1. Mat. the 11. and the 28. Psalme 147. 3. The Third and Last Use is an Use of Exhortation to Exhort all that are thus fallen and thus made sensible that they give glory to God for giving of them a heart againe to returne it 's a double mercy Oh what hath God done for you he hath not dealt by you as you have dealt by him Ezek. the 16. the 59 and the 60. verses but he hath returned love for hatred and shewed himselfe to be a God though thou wast but a creature O praise him and prize him loose no time in speaking out his Love thou hast lost too much time already all thy dayes are too little to declare what God hath done for
A TREATISE CONTAINING THREE THINGS Viz. 1. A Discovery of the unsupportable Burthen of Sinne to a heart that is Saint like sensible of Sin 2. The restlesse Resolution of a Soule to returne to God who is Saint-like sensible of his withdrawings 3. A Discovery of the sweet and unexpected Entertainment that wandring hearts meet with in their returnes to God Written by Lieutenant Collonel PAVL HOBSON Against thee onely have I sinned and done this evill in thy sight Make me to heare joy and gladnesse that the bones which thou hast broken may rejoyce Psal 51.4.8 O God thou art my God early will I seek thee my soule thirsteth for thee my flesh longs for thee in a dry and thirsty Land where no water is Psal 61.3 Ephraim my deare Son is he a pleasant Child for since I spake against him I doe earnestly remember him still therefore my Bowels are troubled for him I will surely have mercy upon him saith the Lord. Jer. 31.20 London Printed by M. S. for Tho Brewster and are to be sould at his shop at the three Bibles in Pauls Church yard near the West End 1653. THE EPISTLE TO THE READER CHRISTIAN READER Vnto whose hands these few lines of mine may come that which I beg of God both for my selfe and you is That we may both in writing and reading be made able to understand the Truth from an enjoyment ef it selfe Light is never known till it is injoyed I am very sensible that my appearing in publike may occasion many strange reasonings in many mens mindes if I had onely hearkened to that or to the reasoning of my owne spirit which did strongly importune my silence I should not a presented my Judgement and present condition to a Publique view but being by providence after a large travell and strong encounter with my owne spirit through the discoveries of my owne great mistakes and also through the sence of the great unsutablenesse of my owne soule to God I am cast into these parts where there is not many more Eyes then there is Censuring Spirits condemning the practice of many with whom I meet to discover to each other the daily Experiences that we have of the Fathers dealings with us and what power we injoy from Heaven to make an Improvement of those Mercies We are by many I say Censured as men creeping in private to divulge Vntruths and discovering things contrary to Faith in Christ and Holinesse of Life and Conversation And whatsoever miscarriages and unsutable walkings was of any of us in former times is brought as an occasion to cloud our present practice and to render us odious amongst men affirming that we dare not divulge that publiquely which we doe privately vent which occasioneth a stumbling to many precious hearts and Causes many Scandals and Clouds to be Cast upon truth by the gainsayers thereof Vpon which Consideration many Friends did desire me to present that in publique which I had delivered in private which I have here done in the same forme and manner as it was there delivered not being willing to adde any fine spunne Expressions or quaint distinctions to Court any Mans fancy to minde it but in the plaine downe-right and humble Expressions as being most sutable to them to whom I speake and to the present Condition and frame of my owne Spirit God having very much wounded my heart as for doing things dishonorable to him so doing or saying any thing that may procure honor to me amongst men that doth not punctually suite with the sinceritie and simplicitie of Truth Therefore I beg of the Christian Reader that in Reading over these few Lines that you would seriously Reade over all before you Conclude any thing to any And to minde and seriously weigh as what is spoke by whom so to whom And let not any thing that is really Truth be disowned because it is accommodated with such poore and low Expressions I am very much perswaded that those hearts who have been brought home thorough a sence of their wandrings and long for nothing so much as the Enjoyment of Gods Love and Power to Live up to it may and will finde something in this that may Refresh their poore drooping Spirits in that Condition It is to them Especially that I desire to present These And as for them I beg the same Refreshments thorough Reading as was the Cause of Speaking And as for others who may Critically Carpe at the Expression or the party Expressing I desire them to take notice that the Father hath made it a very small thing to me to be judged of Men All I beg is to have my heart kept up in daily Communion with God And to have a Life sutable to his Love for the Enjoyment of which mercies I desire of all that really Live with God to minde me as I desire to minde them in our approachments to God And that they would in Reading over these not suffer any Infirmitie they know of the Author to Cause them to aggravate or Enlarge any Infirmitie in the Expressions of the matter but that they would in Christian Wisdome and Love Endeavour to Cover and Remove both And I further desire that if any to whom these may come who have wantonly gone from God and are at present unsencible of the great necessitie of their Returning to God and of a Close walking with God That they would Candidly Reade over these few Lines It may please the Father thorough that which they may looke upon as folly to manifest Wisedome And Darknesse to manifest Light Such an Effect as this is the Earnest prayer of him that is Christian Reader Yours in that Life which Commands me to Love all but to serve none in a way contrary to that Life P. H. A DISCOVERY of the unsupportable Burthen of sinne to a heart that is Saint-like sencible of Sinne. What sinne is in a Saints sence BEloved those sayings are most sutable that flow from seeing and those seeings are Saint-like when they flow from Enjoyments And whatsoever is said or seene and not upon that accompt it may probably profit the hearer but not the speaker God by a providence hath cast mee amongst you after a large travell in a wildernes condition wherein God hath made me travish all my former tracts and mistakes in and under all Gods dealings with me and my Actings towards him God was pleased to carry me thorough Strength and Weaknes thorough good Reports and bad Reports to honour and dishonour In which Conditions I sometimes stood and sometimes fell sometimes my heart was raised up with some high Ravishments which I judged Experiences and at other times very low and in my selfe much lost After all God hath been pleased thorough a sence of my owne unkindnes to bring my heart upon its knees and to lay me very low before himselfe but hath againe by a discovery of his owne kindnes and love Refreshed mee and caused that which was made dumbe to speake now
people which run wantonly from God doe for sometime Live in that wantonnes upon some of the Reliques of their former Injoyments so long as they will last which is but a little time for then they must Live upon huskes wish the Swine Luk. 15.15 16 17. till they are brought to Returne to their Fathers house O that all who have wantonly strayed in their hearts from their Fathers Streames wherein they were Refreshed as with marrow and fatnesse would now consider where they are and that so long as they sit downe in the practise of sinne they Live not neere the Injoyments of Saints Fourthly Sinne brings shame upon the soule and most when the heart is neerest God A Converted sinner is brought home to God with much shame seeing himselfe look so unlike God when he is brought before him But a revolted Saint when recovered hath much more Cause of shame Jer. the 3 Chap. and the 24 and the 25 verses for God hath more ground of lashing and wounding such a heart for he can tell them not onely of lying in their bloud in the day of their nativitie but of their destroying and spoyling the Earerings and Jewells he bestowed upon them As you may see in the 16 of Ezekiel beginning at the 10th verse and so to the end of the Chapter It is impossible to expresse how much the heart of a Saint blushes and what shame covers the Spirit of a soul that hath gone astray from God when it is brought again to look upon the old wonted loves and to minde againe his happiness in Gods heart He is then like the Publican Luk. 18.13 dares not looke up to Heaven or like the Prodigall Luk. 15.19 who desires to be but a servant Let me speake but this one word or two to them who have wantonly gone from God and now delight in sinne Did you know what shame will accompany your Spirit if ever God brings you home it would much imbitter that seeming sweetnes you gather from sinne There are many Effects of sinne but I shall reduce them I meane to speake of to these two heads First Sinne is injurious to God Secondly It is injurious to a Man First to God Job 22.2 3. but in that consider this Caution God as God can neither be injured by us nor receive any addition of good from us but when wee speake of Injuries wee are to looke upon God in his administrations or appearances towards us and so God may be said to be Injured 1 Sam. 2.30 and to be honored or dishonored and in that sence the Injurie to God consists in these things First It clouds his glory amongst men especially the sinne of Saints The Light Rom. 2 23 24. Life Love of God in Saints are beames of that divine body they are sparkes of that fire which purely lives in God and when this Light and Love appeares in a Saints life they are said to glorifie God and to cause men that view them to see their good workes and to give glory to God Mat. the 5.16 But when the lives of the people of God are full of darknes and sinne they doe exceedingly Cloud the beames of Gods beauty as to men Like the Clouds in the Aire which cover the Earth from beholding the Beautie of the Sunne Secondly It denies the Authoritie of God for a man that is a member of a Common-wealth not to conforme to the Lawes doth deny the Authoritie there and so those soules that acknowledge themselves related to God and yet in their lives doe practise things contrary to God they * Tit. 1.16 Jude 4. doe deny his Authoritie Thirdly Sin doth as much as in it lyes binde * Jer. 5.25 and hinder the goings out of God in his Love to doe us good as you may see Isaiah the 59.2 3. It is true when God will arise in his Majestie in glory sin is drove out before him and expelled by him and no sin * Isa 1.4 can hinder him but sinne tends and doth what in it lyes to oppose the goings out of Divine Love and in that sence he is said to be hindered Fourthly It brings blackness upon that beauty which God delights to view God loves a soule so as to beautifie him with the beautie of * Ezek. 16.14 himselfe and then he delights to view * Cant. 2.14 that beauty but so far as any of the people of God doe trade in or medle with sin or darknes so far they draw a dark Cloud over and throw dirt in the face of this beauty As for the Injuries that sin doth to the people of God it may be reduced into three heads First It is Injurious to him as he is a Christian Secondly As he is a Member of the State Thirdly As he is a Master of a familie First The Injuries that sinne doth to the people of God as they are Christians I have already spoken of and therefore shall say no more but onely speake a word or two from the two Latter Secondly Sinne is Injurious to a man as he is a member of the State that 's cleerly demonstrated in many mens practises What is that weakens the heart and tyes up the hands of many men in Authoritie from suppressing of sinne but the guilt of sinne in their owne * Rom. 2.22 23. Consciences how is it possible for any man in any office to be zealously carried out in suppressing of unrighteousnesse when they themselves are unrighteous Can a drunkard punish drunkennes or a swearer punish swearers or an oppressor punish oppressors but as they are constrained to it either by an overruling hand of providence going beyond them while it makes use of them or els the necessitie in their Imployments constraine them to it But such doing is done very coldly with a faint heart and a weake hand vice rather finding out their Authoritie then their Authoritie finding cut vice but such Actions are not honorable to the Actors in Gods sence though the Action may advance them among men It is true Providence sometimes puts on * 2 King 10 8 9 10.1.14 Isa 10.5 6 7. guilty men to suppresse and subdue guilty persons and unrighteous things but then providence doth it in going beyond them As hath not Experience proved that many men have done that which when it was done it appeared in their owne eyes and others to be very righteous yet it was so far beyond them that they themselves had been Instruments to occasion the taking away of the lives of many honest hearts for the standing for the same things but the yeare before If you aske me the reason why sinne hinders men in suppressing sin my answer is this First Because it takes away much of the face of Authoritie in the party punished by his knowing the party punishing to be guilty of the same thing Secondly It doth weaken the spirits of a man when he lies under the guilt of that which he
Ignoble that Reason in a naturall man were his eyes but open in his own Reason he would kick it out of doores It is a meere Jesuiticall Tyrant speaking faire to accomplish its owne ends and by it to bring the Creature to slavery and bondage The truth is if the people of Gods heart were often with God and fed upon those glorious noble and divine injoyments Sin would not finde so easie an entertainment in their hearts but they being so often abroad and so little at home I meane in their fathers house or rather in his heart is that which occasions many slips and falls by harkning to those deluding Intisements which afterwards will appear to be an unsupportable burthen Thirdly Consider most of all against whom you sin It is not onely against Law but against Love and against that deare Love which is your life Truly if the people of God had alwayes power from God to consider how injurious and unkinde they are to Gods heart when they shake sin by the hand they would have much more Resolution against sin and say as Ephraim What have I to doe any more with Idolls Hosea the 14. chap. and the 8. vers or say as Joseph Genesis the 39. and the 9. How can I doe this and sin against God or as the Apostle saith Roman the 6. the 1 and 2. I know it is not in the Creatures power to minde it selfe but I am sure when God gives power it is a great advantage to us and disadvantage to sin to weigh well the great opposition sin makes against the Comings in of Divine Loves nay how much it wounds the Lord Christ afresh Some thinke that the worst that even sin did was to bring Christ upon the Crosse but I must tell you though that was great yet know also that every time the people of God sin Heb. 6.6 Heb. 10.29 they doe as it were crucifie Christ afresh for Christ is as really crucified within us as he was upon the Crosse for us and therefore every time you sin know this that in your owne soule you accuse you arraigne condemne crown with thornes spit in the face and smite with the hand nay pearce and wound that dearly beloved unction that is come downe from God and truly had we but power to consider that indeared Love and Life that from God speaks to us nay that woes and intreats for Entertainment with us not to adde to it selfe but to advance us undoubtedly such thoughts would much conquer us and sin in us There are many other motives but I shall leave them onely take notice it is dangerous to be a Dydimus not to beleeve till you feele Take notice of this from what my soule knowes that sence will be very sad and the rather because there is no Reliefe when you are wounded but in that you have wounded by that which wounded you oh what will you say when you come for Reliefe from that deare heart and to draw life from those sweet Loves that you did no lesse then throw dirt in the face of oh if there be any of the people of God who are so farre deluded as under the notion of Liberty are run into loosnesse oh I beg nay I would beg with teares for them to consider from whence they are fallen and to remember their first Love Revela 2.4 5. It is possible some may be made so unsensible by their wanton sinning as that they may make a jest of these sayings As for such spirits I shall leave them desiring to see my selfe in them and so rather conclude with mourning then to spend time in dispute with all the objections that such may bring and shall onely give answer to two or three objections which are more common and accustomary yet like deceiving Object How can this be when as the Apostle Saint John in the first Epistle 3.9 saith he that is borne of God cannot sin Answ In my answer to this I shall not trouble you in rehearsing how often the Devill hath presented we with this Scripture to perswade me that the people of God cannot sin but my answer to this Scripture is briefely thus The same Apostle in the same Epistle chap. 1.8 verse saith that whosoever saith he hath no sin is lyar and deceives himselfe Therefore he doth not intend but that the people of God may and doe sin but it is true that in them which are borne of God in them I meane that Saintship or unction or anoynting or spirit of life which comes from God and is one with God that doth not nor cannot sin 't is true it cannot sin because it is borne of God We may as well say we can turne Heaven into Hell and turne light into darknesse as to turne that into sin or that to sin no deare hearts that is of another nature that 's Gods little one that is placed in us to justifie Wisdome Mat. 11.19 and to condemne folly and to breath out Love and Light in opposition to darknesse and 't is so far from being capable of joyning with sin that its proper worke is to arraigne accuse and condemne the old man which was in Paul though he was a childe of God Rom. 7.20 21 22 23 verses Now this unction * 1 Joh. 2.20 21. or this thing borne of God gives us the denomination of being the children of God but though it is the power of God in us to kill sin by the nature of it selfe yet it never did nor will turne sin into grace nor yet manifest so much in this life as to fill Saints with grace and free them from all sin but they must have some Canaanites and Hittites in their hearts * 2 Cor. 12.7 Now the people of God is a generall tearme and envolves the whole person either men or women in a Scripture-sence but that generall doth include at a new so an old Man and both in one subject * Rom. 7.21 22 23. The one to be pulled down and the other to be exalted one to dye and the other to live for it is Life now when the Apostle saith that which is borne of God cannot sinne he intends that principall of Life which lives in us and doth not include the whole man and when he saith he hath no sin he deceives himselfe and is a lyar he intends the old rotten Man in our forme which is in us and as to our fleshly part is one with us Object Where there is no Law there can be no sin but the people of God are by Christ freed from the Law and if freed from it then there is to them no Law if no Law then no sin Answ That Christ hath freed beleevers from the Law the Scripture is cleare but that Christ which hath freed us from a Law hath given a Law to us which he calls a new * John 13.34 1 John 2.8 Commandement but as the Law was in the hand of Moses a condemning and a
condemning the fallacie of rest though men may thinke their spirits high they are but low and in the end it will appear restlesse and though they may be saved yet this work with many others will be burnt Corinthians the 1. and the 3. and the 12 13 and 14 verses Secondly There are many people who are exceeding restlesse till they have imbraced the external administrations of the Gospel and when they have done so they think all is done and then are at quiet Alas if Christ be not as well formed in * Gal. 4.19 you as acknowledged by you your condition is not lesse but more sad and though you thinke you are at rest your state is restlesse * Am. 6.7 But no more of false Rests though much more may be said but a word or two of that Rest which is the rest of Saints Under the Law there were varieties of rests but all rests were swallowed up in one as being the Anti-type of all those types now this rest is the Lord Jesus Christ as you may see at large in the 4th of the Hebrewes Now when we say Christ is the rest of Saints or a Saints sabbaoth we are to looke upon Christ as one with God nay very God and is that Eternall Love and Life which was and is for ever It lives in God and is communicated to the Creature by the Spirit of God that Love is very God as you may see in the first Epistle of John the 4th and the 8th For it 's true we may look upon Christ as the grand Ordinance of God and so he is the streame and not the fountaine and so he is inseriour to the Father as you may see John the 14. and the 28 verse Now so to rest in or on Christ is to rest in the streame and not in the fountaine and in a word it is to rest upon an Ordinance though it be the publique and grand Ordinance yet in that sence he is an Ordinance But a Saints rest is to rest in the sweet enjoyments of God in Christ that foundation will stand not onely now but when Christ gives up the Kingdome to the Father * 1 Cor. 15.24.27 then all streames will be gathered up into the fountaine and all beames will be gathered up into the body then a Saint will not be unseated in his Centre but will be more glorious for God will be all in all and all in him will be one with him in that glory Wee might speak very large in reference to a Saints rest both as to the Author and the matter and the sweet content a soule injoyes in that rest but what I have spoken is sufficient to discover a Saints rest to be unmoveable to be matchlesse and unalterable O happy is that heart who is lull'd asleep in nothing but in those Loves nor doth not rest in any appearance though in near relations but upon the marrow of that mercy Dear friends thus to say is good but they and they onely are happy that doe injoy it and they which doe injoy it are not able to expresse the tythe of what they injoy As it is a peace so it is a rest past all understanding * Phil 4.7 But no more of this second thing Thirdly We shall speake a word or two what it is for a soule to withdraw from its rest and therein we might be very large in reckoning up many particulars but we shall briefly declare our thoughts to it Deare friends know that all stardings from * Isa 59.7 8. Ier. 12.13 Hos 11.1 2. God either in spirituall communion or externall withdrawings from any thing that is exactly Gods way unlesse God hedged up your way from it is a withdrawing from rest nay all our runnings out to or imbracing of and living upon any thing besides God though seemingly it may have a Law to owne it yet for us so to imbrace it is to withdraw from rest nay all low and loose actions or thoughts * Pro. 24.2 Gen. 6.5 which are contrary to the minde of God is a startling from God and a withdrawing from God and so a going from rest for God is our rest all which I leave to you to beg of God to informe you and so far to overcome you that you may for ever abide with God from Gods abiding with you I am now to speak a word or two to discover the Reasons and Grounds why the best of Saints sometimes are apt to withdraw from their rest I shall reduce the Reasons to these two The one is taken from themselves and the other is taken from God As to the Reason relating to themselves we may reduce that to these two heads The first is the grand cause The second is the accidentall or occasionary cause As for the grand it is because there is darknesse sin and corruption in the best of Saints That which is the reason why some men for ever stand in opposition to God is that which doth cause the people of God sometimes to withdraw from God it is the reliques of the old man that are not yet fully crucified but still move hel-ward and death-ward to accomplish its owne ends and that this remaines in the best you may see Galathians the 5th and so also in the Romanes the 7th and the 21. which made him cry out thus the 24. O wretched man And therefore all the people of God had need not onely to watch * Mar. 24.42 Mat. 25.41 and walke humbly before God but to live much upon God for there is that in selfe which will carry the soule with a strong streame from its proper Centre Now from this grand cause there are many accidentall occasionall causes flowing from it to cause a soule to withdraw from Christ and they are these First The hearkening to or disputing with inclinations or temptations to sin this was the occasion of Eves and Adams * Gen. 3.1 2 3 4 5 6. Psa 137.9 fal To admit of a dispute with sin temptation doth very much strengthen temptation and weaken us and when the heart through the power of Christ doth make sudden resistance it doth commonly conquer with little spoyle or breach upon its owne quiet and peace A dispute of sin admits of a familiarity with sin and it gives sin opportunity to present new objects of delight which never leaves till it hath drawne the fleshly part of the creature into alabyrinth where the heart is much lost and then it hearkens unto any dictates that propound reft and content but this state is very dangerous and the heart now begins to be sick happy is that soule who is seasonably recovered for there is no end of sins promises nor no beginning of its performance till in the end it brings forth death Romanes the 9. and the 24. Deare friend minde this and the Lord in mercy give you understanding to keepe at home and not stragle abroad I meane to live much with
God and in necre communion with his loves No more of that Secondly Neglecting society with them that live with God and to live in fellowship with them that are not acquainted with God is a dangerous occasion to cause the people of God to withdraw from their rest * Gen. 42.16 Joseph had never learned to sweare by the life of Pharoah had he not come into Pharoahs family Pro. 1.15 Pro. 6.27 28. and shew me any place of Scripture where any of the people of God did ever withdraw from them that lived with God and imbraced familiarity and society with others but they commonly fell before they returned It is impossible to touch pitch but to be defiled 't is not possible for a man to walk in a corrupt Aire but he must suck in some of the corrupt fumes Deare friends in the close I desire you to mind this not onely as a duty but as a mercy to be often with them that are often * Mal. 3.16 Can. 1.8 Heb. 10.25 Col. 3.16 with God They are not onely Gods factors offering and tendering varieties of discoveries of Light and Love but they are Gods Merchants nay their hearts are Gods Magazines wherein he doth treasure up varieties of the discoveries of his Light Life and Love Truly did people know the worth of the injoying Saints they would not scorn them but rather endeavour to purchase their society Deare friends all I shall say to this is prize them that are precious to God for their society will be profitable to you Thirdly Misapplying the truths of God in Scripture is an occasionary cause many times of a Saints withdrawing from his rest as thus The Scripture clearly discovers that all praying in an outward forme is but prating unlesse it flow from the spirit of God and that is a * Rom. 8.26 1 Cor. 14.15 John 6.44 45. truth worth our owning for if there be a thousand words in our forme of prayer if there be but ten words in that prayer which flow from the spirit that 's prayer and all the rest is nothing Now this truth is falsly applied by two sorts of people and doth cause them to run into evill and withdraw from God First Of those who think all extemporary prayer is to pray by the spirit when alas a man by meer naturall parts and by meer acquired habits may be able to preach and pray in a forme extemporary and yet not be acquainted with the Spirit of God and their runnings from those set formes of worship to those Extemporary performances is a great occasion to boulster many up in blindnes and to cause them to Runne to a Restles Rest Secondly There are a second sort and they are yet further Convinced that all praying is so emptie without the Spirit of God that they will not attempt the forme till the power move them and upon that score neglect the forme of prayer may be weekes moneths yeares Now deare Friends I must speak a word to you relating to these people and then a word or two to them as to you First Be very tender of their persons Secondly Beleeve the truth of this opinion that nothing is prayer but what the Spirit performes for prayer truly and properly Considered is nothing els but the Exchanges of Gods owne Language and it flowes from God as well as it goes to God It s not to alter God but to change us Now the mistakes of these people lyes in the application of this truth Therefore a word or two to them in these particulars following First Deare Friends so many of you as are of that opinion I desire you carefully and candidly to minde what I shall say as to that for I shall desire to say nothing but what my Experience hath discovered to my own heart And therefore in this first particular take notice that I so owne this truth of God viz. that there is no prayer without the Spirit that I cannot but acknowledge all other sayings or speakings to be but emptie and vaine and yet in the second place Consider Secondly Though God doth owne no prayer but what flows from his owne Spirit and wee doe well to owne it so yet it is better for us to waite for the power in the forme then to waite for the power without the forme and as it is our dutie to Conclude the forme when we want the power to be but a dead Carcase so it is something dangerous to neglect waiting upon God for the power in the forme And truly if wee well Considered it there is reason for it For first we know wee oftener finde God or rather God findes us in the forme then out of it Cant. 1.8 Cant. 3.1 2 3 4. Cant 7.12 Secondly It is as good to be implyed in the forme as to imply our selves in that which is as bad or worse which I feare wee often doe when wee omit opportunities in lying at the Pooles mouth waiting for Gods comming in Thirdly Know this that as it is dutie when the Spirit performes it so it is no sinne to imbrace the forme waiting for power so that in the Close wee Conclude that it is no dutie because the Spirit did not performe it I know the sence of that will make Saints lye not lesse but more low before God Fourthly Deare Friends I must needs tell you in the fourth place that though that opinion be true that is no prayer without the Spirit yet know that that truth with many others are true in themselves yet if they are not as well truly apprehended as truth apprehended it is not a truth in power in us and I would have you to take notice that it is a very bad signe when the apprehension of this truth is accompanied with so long a neglect of the forme and power as weekes moneths and yeares For though the truth teaches that the for me without the power is nothing yet that Truth doth not leave the Soule without power long for though it seemes to hide it selfe sometimes for a season it alwayes comes with a double Inlargement and therefore deceive not your selves but the Lord give you power as to apprehend Truth so to apprehend Truth truly and if so the application will never admit of Libertie to Loosnesse but strong Ingagements to walke Close with God I might in this third particular about misapplying of Truth which is an occasion of Causing many to withdraw from God Wee might mention many more besides what we have named as a Christians freedome from the Law of a Christians perfection In him in whom perfection Lives and also that no unfaithfullnesse in the Creature can destroy his union with the Creator These and many more glorious truths which are to be beleeved by us yet if they be not truly apprehended and sutably applyed will be as well in particulars as Christ is in the Generall a stumbling blocke and a Rocke of offence to some as well as a foundation of Salvation
out of the water that doth nothing but gaspe and pant longing for his owne Element without which he cannot live It is just so with that heart which hath ever tasted of Gods Love cannot long Live without those Injoyments though sometimes the best of Saints are apt to withdraw yet when Light and Life appeares Raising up a Remembrance of the former solace it had in Divine Loves O it pants groanes and is Restles till againe it is refreshed with those Injoyments and it will say as Sampson in another Case said Give me her or els I dye At your leisure reade the fifth of the Canticles you shall see where Christ came to the Spouse in the beginning of the Chapter and put in his finger at the hole of the doore that is to say he gave in so much Light so much remembrance of former Loves which did not onely shew her where and what shee was but caused in her a Restlesnes till she found him whom her soule loved and she was so earnest in the pursuit of his society that all the oppositions reproaches and smitings of the watchmen of the Citie could not take her off but she still cryes out and tells the Daughters of Jerusalem that she was sicke of love and she was never at rest till she had found him whom her soule loved Deare Friends Look upon any place of Scripture where any soule did withdraw from God and is now by him made sencible of that withdrawing you will then there finde them very restless till they did returne If you aske me the Reasons for it they are these The first Reason is implyed in the latter End of this verse which is the reason and ground David gives his soule to Returne to God It is because God hath dealt bountifully with him That power of Life and Light that doth convince a soule of his withdrawing from God doth raise up a remembrance and sence of the former sweetnes plenty and bounty he injoyed in God Psal 77. and the 6. It is that which is cleerly seene in the Prodigalls Expressions Luk. 15. where he saith There is enough in my fathers house Deare Friends the sence of this is a conquering and over-coming power and the rather because that Light which presents this remembrance doth exceedingly plead and expostulate with the heart telling it that it was not as now when he lay in his Fathers bosome there he had bread enough he had there smiles without frownes and was alwayes danied upon the knees of his fathers kindness and was fed with marrow and fatnes and then it will ask and demand of the soule saying What dost thou here Deare Friends I am not able to tell you how these lively appearances of Gods precious plenty doth break and wound the soule That heart who ever lived under it can and will say that it is unexpressible how the heart breakes in longing after God and how the sence of his fullnes makes it Restless till it doth Returne The second Reason Why a soule is and must be Restless that is convinced of his withdrawings Is because that Light and Life which is raised up in the heart makes that part which is made sencible of his withdrawings not onely sencible of the fullnes of God but brings him into an union with God Therefore I forme my Reason thus Every thing doth and must be eager in its running to its Center God is the Center of the heart and by the soule that is made sencible he is knowne to be so Therefore it cannot but be earnest in his running to God Streames must returne to the fountaine and beames to the body O how restles are these streames which are hindered in their pursuit It must needs be much more with that heart who is brought to know himselfe one with * Jer. 3.23 Cant. 5. Mat. 11.22 God and also sencible that he is withdrawne from God The sence of this onenes and propriety in God was the cause of Davids heart-breakings after God Psal the 63. and the 1. The third Reason That Light and power which makes the soule sencible of its withdrawing from God doth not onely shew its onenes with God and a fullnes in God but also by it shews the emptinesse of all things besides God Take notice it was the Argument the Prodigall used that was that he was in an empty starving Condition truly there is very much of the sweet dealings of God seene in that discovery for God never shews this emptines but by his own fullnes and when he doth it he doth not onely shew the emptines in something but in every thing besides * Jer. 3.23 24. himselfe For he presents all things to be as they are and even those things which sin and the Devill presents pleasant and lovely I meane all the wanton practises and withdrawings from God and all glory pleasures and contents on this side God and God doth doe it in away of sweet pleading with the heart telling it when it was at home in his bosom it had all contents which was not for a moment but for ever and the last would be best and saying to the soule What are all these delights * Isa 41.21 22 23. Ezek. 23.5.22 Loves thou hast spoused with They speake faire but they end foule and if they smile in the day commonly in the night they frowne or if smile in the night in the day they frowne All content ends with the action all profit pleasure and honour ends with the person and place and what was is no more but all things are vanitie and a meere bubble Can all the contents and pleasures procure peace in the day of a storme or make thee well when sicke or give thee life one houre when dead No all things are so empty not onely in themselves but in their remembrance of thee that when thou ceasest it takes its leave as never manifesting more * Psal 37.10.17.20 Psal 34.16 Love Oh! it is not so saith the Lord with me to thy heart What I was I am and shall be for ever and the last will not be the least but the greatest O the sence of this emptines thorough the discovery of Gods fullnes makes the heart exceeding restles till it is seated in that Center Friends I could wish my soule were able to discover how taking and over-coming this kinde of dealing is with a poore broken heart but it is God alone that can make out the fullnes of this to you I shall say no more to the Reasons but speake a word or two to the Uses of this Conclusion The first use is an use of Information to informe us of two things from what we have already spoke from this Conclusion First 'T is to shew you how Restles that heart is to returne to God who is really made sencible of his withdrawings from God It is easier to keepe a streame from the fountaine or a beame from the body then to restraine
thee But I shall say no more of this use nor of this conclusion but I shall speak a word or two of the last Conclusion and so conclude Psalme the 116. and the 7. verse Returne unto thy rest O my soule for the Lord hath dealt bountifully with thee THe third and last Conclusion is from the ground of Davids resolution in these words For he hath dealt bountifully with me The Conclusion from thence is this That the knowledge of the fullnesse and bounty of God is the chiefe ground to turne a soule to God which hath withdrawne from God I shall speak very briefly of this because I shall have an occasion in my speaking to the third thing viz. The Entertainment a soule finds with God to speake much of the bounty and plenty he injoyes in God The word plenty implyes fullnesse without any emptinesse readinesse without any backwardnesse freenesse without reluctancy to doe that which he is a doing and upon all those accounts Gods bounty is fully and clearly demonstrated * Psa 26.5 Psal 12.7 Psal 13.6 Eph. 1.23 in the discoveries of himselfe to us for he doth not onely tender grace freely but in that holds forth a supply fully and in dispensing he doth it readily and delightfully It is the joy and delight of God to give out Love to lost heares never did any soule withdraw from God apprehending a want in him nor never doth a soule turne home againe to God but through the knowledge of the bounty and plenty that is to be injoyed in him That which moved and carryed on the Prodigal was the remembrance that there was enough in his Fathers house Luke the 15. and the 17. 'T is that which here in this Text is fully discovered for he calls upon his soule to turne saying He hath dealt bountifully with him If you look in the 5th of the Canticles you shall see that that was the ground which drew the Spouse after Christ with so much eagernesse it was the fullnesse and matchlesse excellency she saw in Christ as you may see at large from the 10 verse to the last and she tels you that he is the chiefest of 100 verse the 10 and so shee goes on and in the last verse she saith His mouth is most sweet nay he was altogether lovely this discovery of bounty and love did not onely draw the Spouse but did also cause the daughters of Jerusalem to enquire after Christ chapter the 6. and the 1 verse Where is thy beloved gone that we may seek him with thee this was the ground that caused Israel to return to God Jeremiah the 3d in the last part of the 22 verse Israel saith We come unto thee for thou art the Lord our God in the 3. verse he tells you it was in vaine to hope for salvation from the hills or from the multitude of the mountaines for in the Lord our God is the salvation of Israel which words imply as a safety in God so a sufficient supply from God So that from all these Scriptures you may clearly see That the discoveries or knowledge of the bounty of God doth draw and turne a soule to God that is withdrawne from God If you ask me the Reasons they are these First It is Gods way to conquer a soule and crucifie a soule to things below himselfe by appearing more full and glorious then all things besides him * Isa 40.15 16 17 18 21. The Sun drawes up all mens eyes to admire it from other Lights that are below it by out-shining and out-glorying every light besides it selfe The Father never comes but he brings so much in his hand and heart that the soule cannot see or enjoy elsewhere Second Reason It must needs be so for that light and life which turns a soule to God through the discoveries of God doth present and discover God to be as he is if so then it must needs be a knowledge of the bounty of God for God is bounty * Psa 113.4 5. it selfe Whosoever hath a view of God * Psal 86.8 Isa 46.9 must needs see all variety and plenty in him for it is not onely of him but so one with him that we cannot view one but we must view both for there is all variety in unity Psal 16.11 Revel 7. ult Third Reason As it is Gods way to present himselfe so and as it must needs be so because he is so so there is a great necessity for it for a soul is no sooner in his way towards God but sin and the Devil with varieties of Arguments doe endeavour to encounter the soule and presents it with varieties of objects to perswade the heart to bow downe and worship it it was the very same way the Devil took with Christ as you may see in the 4th of Matthew verse the 8. and the 9. Luke the 4 the 5 and 6 verses But take notice of all the Devil and sin presents it is not onely a lye but in the best it is but things relating to this transitory and empty being but truly did not God speak out that which the Devil and sin cannot speak out the hearts of poor creatures would very much stumble but the Father is pleased not onely to unspeak what the Devil saith but to out-speak and out-say whatsoever the Devil and sin can say and by it the Father is pleased not onely to put words into a Saints mouth but also ability in his heart by which the soule is made able to resist sin and Satan I am sure that heart which is acquainted with this condition knowes what great need and necessity there is of those discoveries to supply him with strength when he is with temptation surrounded But I shall say no more as to the Reasons Obj. Some may Object and say What hath been said to these Reasons holds forth so much as if the drawings and discoveries of God were the good we injoy by him and not the Essentiall good that is considered in him and if so that kind of Love and Life must needs be selfish An. In Answer to this Objection I shall present you with these particulers First Those hearts that thus Reason I feare are not acquainted with the discoveries of God for if they are they know it is impossible for a soule to injoy the streames but they must be swallowed up in the fountaine and it is impossible for a heart to love God for loaves and not for himselfe that is acquainted with his Loves It is not here as it is in Creature-contents for the soule is no sooner in this sense in Gods hand but at the same time he is seated and centred in Gods heart I speak after the manner of men but those hearts which Live in the Loves of God know what I mean Secondly The bounty we receive by God in a metaphoricall discourse seems to be distinct from God but in Gods sense and that Saints see the bounty of God and God is both one
and though now strong you were weake and further Consider that your strength is not your owne and seriously weigh what the Apostle saith to the Gentiles Rom. 11.18 19 and 20 verses And further minde what Paul saith of himselfe concerning the Joy and Comfort he had more then others it was not for himselfe alone but to Comfort others with the same Comforts the 2 Ep of the Cor. the 1 and the 4. O therefore sutable to the practise of thy Father lend thy helping hand and goe meet encourage embrace poore groaning Spirits meeting them with compassion though a farre off from the measure of thy Light and Enjoyments and remember when thou art in the banquetting house with thy Beloved and his banners over thee are Love Cant. the 2 the 4. Minde them which stand begging at the doore knowing that thou wast once there though now thou art exalted Therefore to them that are now poore and naked O act God-like binding up their wounds and manifest some breathing Roome for their opprest Spirits and if their oppression be so great that they cannot speake it out speake it for them by declaring what God hath done for thee in the like kinde and endeavour to Remove their mourning by mourning over them and give out the soule melting mercy which is the Cause and if they cannot beare the Ravishing discoveries of Love which thou dost enjoy by living in Gods heart then tell them what God did for thee when he first tooke thee by the hand O beloved Friends this is and ought to be the work of Saints and this is that Labour of Love which the Gospel calls * Gal. 6.2 Joh. 21.15 16.1 Pet. 4.10 for happy is that heart which is imployed in it The second sort of the people of God who come under this Reproofe are such who doe not nor will not manifest ownning affections to any unlesse it be such as are brought up to or brought over to live in the same forme of worship or practise of Ordinance with themselves What ever they thinke they are far from a Gospel frame of Spirit and they have forgotten where they first met God or rather where God first met them they have forgotten and are now apt to despise the day of small things Zech. the 4 and the 10th Beloved if there be any such here doe you not know the day when you were not brought up to this nay saw nothing in it peradventure opposers of it and yet you dare not but then say that God was with you and you were with God O remember that and remember Gods practise and in Imitation of that manifest love and tendernes to any that you see any worke of grace upon them though it be never so little Follow the practise of the Spouse in Cant. 8. the 1 2 and 3 verses and doe not as Jehue did in a wicked way in another sence saying If you are as I am give me your hand the 2 of the Kings the 10th and the 15th If any object and say they know no such people as I here reprove Beloved what makes all this opposition strange censorious dealings that are between the people of God who live in particular formes one saying he is of Paul and another of Apollo the 1 of the Cor. the 3 and the 3 and 4 verses Beloved without all question there are very precious hearts deare to God amongst the Presbyterians and Independents and them also which are falsly called Anabaptists and many others which are in neither of these formes and yet if a Christian goes to looke upon any of these or either of these and see how their affections runnes out to them which are brought up to them in that forme where they are and what little pittie kindnesse or compassion is given to them which are not yet brought up It would make a poor heart in the very thoughts of it blessed Beloved if any such be here O Consider what I have said and know though it be lawful to stand up and contend for truth yet you must doe it with a Gospel frame of Spirit that is Instructing those with meeknes that do oppose you 2 Tim. 2.25 And be imployed in the practise of bearing and forbearing and if you see a poore Soule who is broken under the sence of his owne unkindness and though he be not come up to you go you as farre as may be to him taking him by the hand endeavouring to lead him to the knowledge of your Fathers heart Let it appear to all the world that you owne Ordinances but as a way to expresse love by and not as a foundation to love upon let all see that your love is not onely to some but to all the Saints Ephes the 1. and the 15. and let the same Spirit dwell in you that lived in Paul Phil. 3.15 If any be otherwise minded waite with patience and love conquering them with kindnesse knowing God in time will reveale it and if you meet with a poore member that is uncomely put more comelinesse upon him 1 Cor. 12.23 Deare friends Paul tells you 1 Cor. 9.21 That he became to them that were under the Law as under the Law and them that are without Law as being without Law Nay his Condescension was more to all that he might winne some this Scripture was written for our Example O therefore minde it and among all that you minde thinke of remember to give out much love compassion to poore broken Spirits that long for nothing more then a looke of Gods love And know nothing presents you more God-like then humilitie love* and by your practice shame confound the World in their Censures of you who say there is more Censorious walking amongst the Tribes of Israel then amongst them that are not one with them O be not wanting to love one another from a sence of your oneness with Jesus suffer not your differences of things without but own Christ wheresoever you find him though it be in a poore Prodigall who is gone no further then under the resolutions to Confesse his unworthinesse before God and know it is a higher and more glorious imployment to be abringing home a lost Sheep then to stay at home and Rejoyce with the ninety and nine Luke 15.5 6 7. Herein you present God and follow the practise of God the Lord make you all sencible of it But I shall say no more to this use of Reproofe nor to this Conclusion but I shall speak briefly a word or two to the next in these words And he ran fell upon his neck kissed him First To the word ran which Implies Gods readines sweetnes and swiftness to manifest grace kindnesse to poore broken spirits who are sencible of their wandrings The Doctrine from thence is this Doct. There is a sweet readines in God in mercy to minde and meet poore wandring hearts in their Returnes to God The truth of which the Scripture doth
very plĕtifully prove at your leisure read these following Isa 61.1 2. Psal 86.5 Jer. 31.2 Gods readines in mercy to mind and meet poor broken spirits will cleerly appeare if you mind consider these things First God doth not onely answer their desires when they come but he gives them a heart to desire power to come * 1 Joh. 2.6.24.1 Joh. 3.7.18 Phil. 2.4 Joh. 6.44 And were not the Father exceeding ready willing to bestow grace and mercy to poore undone Soules he would never give them a heart to seeke for it he it is that provides an eye and an object and both the mouth and the meat Secondly Power to seeke and the matter sought God doth not onely give the poore Creature power to come and a heart to desire but before ever they crave and can speake out their Request their Request is answered The power moving the Prodigall to Returne was of God and when he came to desire his Father ran and fell upon his neck and gave him an answer before he could speake Thirdly And when God doth answer he doth not onely grant a Soule what he doth demand but doth grant much more The Prodigalls Request was to be a Servant he made him a Sonne and if poore broken Spirits doe desire a looke of Love and an Enjoyment of Life they shall have the Inrichments of the Everlasting Love and Eternall Life If they beg peace sutable to what they understand they shall Enjoy a peace that passeth all understanding Phil. the 4. and the 7. Nay Beloved Reckon up what you will or what you can that is sutable to the minde of God the poore wandring Soule in his Returne shall be sure to Enjoy a double and a treble portion beyond what he can aske or thinke Joh. 14.2.1 Cor. 2.9 Isa 64.4 Fourthly Consider in the last place that which sures with the knowledge and experience of all Saints and the Scripture fully holds forth viz. When poore wandring hearts come to beg mercy and grace God never puts them off as having it not ready but he hath it alwayes ready by him Mat. 7.7 8 9 10. For supplyes in that kinde lye alwayes readie by the * Psal 87.7 Psal 84.11 Psal 46.1 Joh. 1.16 Col. 2.3 Father as being made up in him and he made up of them Beloved Consider what hath been here said in these foure things and see if it doth not fully declare the ready Runnings forth of God in mercy to minde and meet poore wandring hearts in their Returnes What can be said more to manifest his Love and sweetnes for he doth not onely answer them that aske but gives them a heart to aske and answers them before they aske and gives them more then they aske and whatsoever they desire it is ready by him to supply them If you aske me the Reasons of the Conclusion they are briefly these First God must needs be swift and ready to run forth in mercy because mercy is not onely of him but it is himselfe and * 1 John 4.16 therefore I forme my Reason thus Every thing doth and must needs runne to accomplish that which is most sutable to its owne nature But to be ready to minde and meet poore wandring hearts is sutable to Gods nature Ergo Second Reason Mercy and grace is not onely one with God but it is the great delight of God * Mich. 7.18 Isa 42.1 he takes much joy and content in shewing favour and in manifesting Love to poore broken and undone Spirits who in their owne eyes appeare as objects no way sutable to Love Third Reason He is not onely one with it secondly delights in it but thirdly he brings much glory to himselfe by it * Psa 50.15 Psal 52.9 Isa 43.7 Rom. 4.2 1 Cor. 1.20 30 31. Psal 51.4 grace appeares Eminently glorious in manifesting it selfe in poore worthlesse and graceles hearts therefore it is Gods way to manifest power in weakness to discover light in darknes to answer unkindness with great kindness and to declare his faithfulness to them who have dealt unfaithfully with him herein God appeares a God and not Man and by it all flesh are and will be forced with great acknowledgement to give glory to him Beloved friends I should now make use of this Conclusion there being many sweet refreshments held out in it to poor weak and worthles Spirits who are a returning to the Father thorough a sence of their own wandrings But I shall speak briefly a word or two of the next words so make use altogether having spoken so largely already to the former words He fell on his necke and kissed him These words are a Metaphoricall Expression but it holds forth aboundance of sweetnes as to the dealings of God with us The word falling implies the great Condescention of God to us the words upon his necke and kissing him holds forth the sweet Love familiaritie and communion with God But to both these wee shall speake very briefly And as to the word falling which as I told you holds forth Gods great Condescention to poor Creatures in his dispencing mercy and grace you may cleerly understand it that if you doe but Consider First what God is and secondly what God does and thirdly to whom he doth it As to God * Psal 95.3 4 5 6. Deut. 33.26.29 Psal 97.9 Dan. 2.47 Job 35.7 8 he is one single Simple and infinite beeing in whom all varieties of glory and good lives from which fountain all good comes unto which glory no addition can be made all stands in need of him but none can give a supply to him he hath all in himselfe and there is nothing out of him any thing but as it is made something by what flowes from him All power Love Life glory and Light lives in him he is over all in all and above all this and much more might be said of the Father But the tongue of Men and Angels are not able to declare it Secondly Consider what he doth in his Dispensing grace and mercy to poore undone hearts in which description many things might be said but briefly thus He is pleased to make * Rom. 5.6.8.10 Gal 4.5 Ezek. 16.5 6. Ephes 2.3 Revel 5.9 10. Joh. 15.15 2 Cor. 5 21 Phil 2.7 8. Slaves Sonnes and to Growne them who in all their Lives endeavour to crosse him And as to Men he appeares to Cloud himselfe to Cloath them and makes them who are Tyrants and Traytors to become Kings Princes and to make them his bosome Companions for whom he is willing to doe all and from whom he will hide nothing and Beloved minde in what way God is pleased to doe it he stoops to the weaknes and low capacity of the Creature and doth communicate things sutable to their capacity and spirit bearing as you may see Mark 4.33 And he never comes but he brings a power to beare aswell as matter to be borne a Capacity receiving as well
as matter to be received And further take notice that all this he doth by bringing strength into weaknes and manifesting Light in darknes causing the glory of his Love to shine breake forth in our poore base loathsome forme thorough which he doth breake downe all the corrupt fabrick that lives in mens fancies there places the Authoritie of his owne beames of Love sweetnes wisdome and meeknes by which the Creature becomes a partaker of the Divine matter 2 Pet. 1. Thirdly Consider for whom he doth it it is to a people that are altogether worthlesse * Isa 61.1 2 Isa 65.1 2 3. Ephes 2.3 they have not onely been ignorant of him but all along have endeavoured to bring dishonour to him they are not onely one with and carry on designes for the Power Prince of darknesse but they shut their eyes against the tenders of Light and Love As you may see Joh. 1.11 Joh. 3.19 20. They are so farre from being objects to attract and draw on Love that they are altogether loathsome lying in their bloud Ezek. the 16. the 5 and 6 verses Truly it is Endles to reckon up the Creatures nothingnesse Whatsoever may be said of an Enemy of a Traytor of a Runnagate that spends all and despiseth every thing and mindeth nothing but what may dishonour God These are they whom God doth all this for and that he waiteth all the day long for and whom he in mercy finds meete and seekes before they seeke him Isa the 65. the 1 and 2. Nay he is pleased not onely to doe so but to wooe us and beseech us to be reconciled to him the 2 of the Cor. the 5. and the 20. Beloved if you doe seriously weigh what hath been said in these 3 things you will see how much God Condescends to us in dispensing mercy and grace to poore wandring Spirits and it may fitly be Expressed in this word falling which holds forth the great Condescension of God as well as the familiaritie of God And he fell upon his neck and kissed him Beloved you may observe from thence this Conclusion Doct. That it is Gods way to bring all poore hearts upon whom he casts his favour into a friendly and a neere familiaritie and communion with himselfe Joh. 15.15 Jonathan and Davids love and affection and neere communion was never more Exprest then when they fell upon each others neck 1 Sam. 20. Wherein did Josephs love appeare more to his Brethren then when he fell upon their necks to manifest his love by weeping over them and kissing of them Gen. 45.14 15. But farre beyond all this doth God manifest his Love and sweetness to poore broken hearts falling upon the neck of the soule kissing and embracing it and bringing it into a deare and neere friendly communion with himselfe at your leisure reade these Scriptures following Cant. 2.4 5. Cant. 5.1 Isa 61.10 Isa 62.5 Now Beloved I should further illustrate this Conclusion and speak more largely to it being that which is worthy of our minding and worth our beleeving and embracing I know all hearts that have tasted of this Love and Life after the bitter pangs and throws of sorrow death through a sense of their wandrings from God will freely acknowledge this and declare a hundred times more then I can here expresse But I having spoken largely of that which relates to this in the former Conclusion I shall briefly speake a word or two of the Use of this and the other Conclusion and so conclude The first is an Use of Information to Informe us from what hath been said in relation to these three last things Viz. Gods ready running forth in mercy to minde and meet poore wandring spirits in their returnes to him which is from the word Ran. 2. The great condiscention of God in dispensing grace and merey and in entertaining poore wandring soules and that is implied in the word Fell. 3. The sweet communion and near and dear discoveries of love that are given out from the Father in their returnes implied in these words He fell upon his neck and kissed him from whence we might observe many Consectaries and Conclusions that might eminently present God in his dealings with us and the high exaltation of the creature who is enriched with these enjoyments But I shall passe over all these and make brief and plaine use of them according to the dictates of God to my owne spirit and that is to informe us of these things 1. Of the great mistakes of poor broken spirits they apprehending by the Reason of their owne sin and unsuitablenesse that they have so provoked the Lord that mercy will not be easily gained O remember from what hath been said that God is not onely sweet but swift in dispensing mercy he runs mercy being not onely one with him but the delight of him Beloved take notice that he is more ready to imbrace you then you are to beg imbracements and though you can hardly goe yet he runs experience proves that he that acts in a delight is more ready then he that acts to gaine a delight O it is the joy and content of the father thus to befriend poore broken spirits in their returnes who have dealt unkindly and unfriendly with him 2. It is to Informe such hearts who through an apprehension of Gods highnesse glory and greatnesse apprehended with a sense of their weaknesse and nothingnesse apprehended so great a distance that they thinke it is impossible that ever God and they should close they see themselves unable to come up to God and they being so unkind and unsutable that they dare not conclude he will come downe to them and upon that accompt rather sit downe fearing and trembling before him then expressing faith in him O know that it is Gods way as in mercy to run forth in dispensing grace in great readinesse to meet us so it is his way and delight to condiscend to us he it is that doth manifest strength in weaknesse fullnesse in emptinesse light in darknesse O therefore let the apprehension of what hath been said take us off from all discouragements as to our entertainment with God and let us know and beleeve though we cannot come up to God God will come downe to us and it is not our weaknes nor wants that can or will hinder a poor nothing spirit from being somthing in him who is all in himself all to us 3. It is to Inform us of the sweet inrichments that poor wandring soules injoy in their returnes God falls upon the neck and kisses them that is to say they are entertained and brought into a near and dear fellowship and communion with himself O what can a soule desine more then to be made Gods bosome friend his daily acquaintance nay his near and dear darling unto whom he will give out kisses and imbraces and they shall be daily his delight The second use is an use of Comfort and Consolation to all poor wandring spirits who are carnest in their Returnes to meet the Lord yet their apprehension of the great distance from him and the consideration how much they are beneath and below him doth exceedingly discourage them O beloved if this be any of your conditions take notice for your comfort what Scripture and Experience here declares It is not our distance to him or lownesse before him or unsutablenesse to him that can hinder his dispensing of Kindnesse Love and Grace to us * Isa 1.18 Isa 38.7 Isa 44.21 22 Isa 43.25 Mat. 1.28 and he will not goe but runne and stand when we fall but he will fall on us that we may stand by him and not onely entertaine our Request when we come begging to injoy relation to him but he will enrich us with a near and dear communion with himselfe falling upon our necks and kissing us O Beloved I beg of God to give you power to beleive it and as cheerfully to entertaine that as that entertaines you But no more of this Use but a word or two of Exhortation and so conclude 3. And lastly These are to exhort all soules that are againe returned to consider what hath been said and seing God is so transcendently carried out in mercy to mind us let us be tender and carefull to owne him and know as grace transcends sin so sin becomes transcendently sinfull in transgressing and neglecting the tenders of grace At your leisure carefully and candidly read these Scriptures Heb. 2.3 Heb. 6.6 Heb. 10.26 27. O they are sad saying I beg of the Lord that you and I may never be brought to justifie the truth by woful experience O walk close with God and live up to his Loves death is near them that live below that doth God run with great readinesse in mercy to meet and mind us O what cause have we to run out to him keep neer him when he come Is he pleased to fall upon our necks let us fall at his foot is he pleased to kiss us let us chearfully imbrace him and what is commanded by him Beloved friends I beg of the Lord to make you sensible of what hath been said and not to mind the scorns of the world nor the undervaluing expressions of some who seemingly profess God as to a careful endeavour to walk close with God know it is not men but God that you must mind and consider from the consideration of the sweet entertainment that poor souls in their returns to God find with God consider I say what duty * Heb. 2.3 Ps 116.12 Rom. 12.1 2 Tit. 2.11 12.1 Jo. 3.2 3.2 Pet. 3.11 that cals for and know our time is short and our life too little to speak out his love There is much more to be said to these Conclusions and to this Use but I shall say no more but the Lord hand over the knowledge of this truth to you from his own heart that by the knowledge of it you may abide with him from his abiding with you which is the earnest prayer of him that hath declared this from what experience God hath made him find in his mistakes in wandring and from his unexpected entertainment in his returne FINIS
that which is at this time most sencible in my heart to speake to you from what God hath spoke to me in my present Condition is three things The first is a discovery of the unsupportable Burthen of sinne when discovered by the light of Gods love Secondly The restles resolution of a Saint when he is Saint-like sencible of his withdrawing from God to turne to God Thirdly The gracious and sweet Entertainment the soule finds with God when that he is brought home And I shall declare it from three portions of Scripture The first from Psalme the 38. and the 4th verse the second from Psalme the 11 6th and the 7th verse The third from Luke the 15th and the 20th verse but I shall begin with the first at this opportunitie Psalme the 38. and the 4th verse For my Iniquities are gone over my head as a heavie Burthen they are too heavy for me DEare friends this Scripture I have formerly viewed and have formerly spoke something from it but I am now constrained to declare what God hath preached to mee for he hath been pleased thorough a discovery of my unsutablenes and my unkindnes by which he hath not onely broken my bones but he hath left no soundnes in my flesh I doe not meane by flesh fleshly nature but all the fleshlines of my owne Righteousnes by which formerly I refreshed my selfe with the sparkes of my owne performance and refreshed my selfe with the peace and tranquilitie I gathered from thence But now my wound is too large to be healed with such a salve but no more of that but to the words and in them you may consider in generall an affirmation wherein you may first consider the partic affirming that is David Secondly the affirmation it selfe that is twofold first That his iniquities are gone over his head Secondly They were a heavie burthen too heavie for him Thirdly You may consider the time when it was when God had shewed him so much of his own nothingnes that he had nothing left to live upon besides free love There was no rest in his Bones nor no soundnes in his flesh by bones and flesh wee are not to understand it naturally but spiritually and by flesh we are to understand it in a double sense according to these Scriptures Galatians the 5. and the 19 verse Gal. the 6. and the 12 verse Philippians the 3. and the 3 and 4 verses Deare friends wee might observe a Conclusion from the party affirming the affirmation it selfe and the time when and the manner how but wee shall draw up all into one Conclusion and that is this Doct. That sinne to a Saint like sencible heart is an unsupportable Burthen In the prosecution the Conclusion observe these foure things First the proofe of it by Scripture Secondly Consider what sin is Thirdly What a Saint-like sencible heart is Fourthly The reasons why sin to a Saint-like sencible heart is an unsupportable burthen First The Scriptures to prove the Conclusion are these In the first place view the Text which cleerly Confirmes the Truth of the Conclusion Further see Romaines the 7 and the 24 verse how Paul cryes out as a restles man under the sense of sin You may further see Psal 51. the 1 2 3. and 4 verses Jeremiah the 3. and the 25 verse Lamentations the 5. the 15 16 17 verses All which doe discover how unsupportable the Burthen of sinne is to a heart that is Saint-like sencible of sinne Deare friends wee need not much proofe to him that knowes it as I am confident every heart that is acquainted with God hath sufficient Experience of this to confirme it The daily heart-breakings in that soule who is sencible of his owne unkindnes by reading Gods kindnes doth demonstrate it But I shall adde no more but this That heart which needs Confirmation of this truth without himselfe and hath not a sufficient proofe within himselfe his Condition is sad Secondly let us Consider what sin is And in that Consideration wee will Consider three things First The nature of sinne Secondly The Concomitants of sin And Thirdly The Effects First What is sin the Apostle tells you in the first Epistle of John the 3 Chap. and the 4 verse That sinne is the Transgression of the Law had there been no Law there had been no sinne The variation from a Law is sinne To speake out the nature of sinne is almost as impossible as to speak out the nature of God For sinne in all things is contrary to God Whatsoever you can say of Darknes of Death of Hell and Devils you may say of sinne Sinne comprehends all and is one with either John in the Revelations tels us of the depth of Satans Temptation Revel 2.24 which Temptation peradventure is but the limbe of the least lust Oh! what a depth is there then in the whole body Whatsoever happines and glory is seene in Light the contrary is found in Darknes whatsoever content and freedome you finde in love Light the contrary misery and bondage you finde in Death but the perfections of all these miseries is comprehended in sinne as the body of them both That heart which is most sencible of sinne is not able to speake out the nature of sinne But I know that that heart which is Saint-like sencible of sinne and doth see sinne to present himselfe as it doth so ugly in his owne eyes thinkes sin can never be presented ugly enough and especially because they see that in sinning they doe not onely crosse Law but Love they do not onely pierce paper but the precious tenders of grace love Zech. 10. It is endles boundless to Anatomize the nature of that where not so much as nature dwels but is inslaved by it Secondly Consider the Concomitants of sinne There are many but I shall onely present so many of them as it at present in my owne view First It s that which drawes a darke Cloud over a mans eyes and hinders him in his cleare beholding of God Though a Christian hath never so glorious a view of divine Light Love that lives in God if God suffers that heart to be padling and medling with sinne and Darkness Isa 59.2 Psal 30.7 Cant. 5.2 3 4 5 6. and then the heart goes expecting to view God as before though God be as he was before an unalterable God yet there is a thick myst drawne upon the eye that he is like a man in a myst and knowes not where he is nor what he sees just like a man whose eyes are fixed upon the Sunne and there he beholds glorious objects than takes them off from that Sun and looks upon the Earth and then goes to looke up to the Sunne againe his eyes dazell that he can see neither Though it is true It is not the glory that we view in God that covers our eyes but rather the thick myst that intercepts our view of that unchangeable object And therefore the Example of
the Sunne in an Eclipse is more sutable for the Sunne at that time doth not loose its glory in it selfe but to us our eyes being Intercepted by an Earthly substance Deare friends If there be any that thinkes this Concomitants is not unsupportable I will then appeale to that heart who doth not onely love to looke but lives by looking upon Gods everlasting Love He will not onely say as the Philosopher did who onely delighted in viewing the Sunne who would oftentimes say to them that Intercepted the beames of the Sunne You take that from me which you cannot give to me But they will say O take away sinne which is not onely that which intercepts my view of that which is the comfort of my life but it is Life it selfe But I shall say no more to this particular but this O happy is that heart which is oft with God and whose eyes are fixed upon that glory Secondly It takes off a mans edge off his earnest desires after God the comings in of Heaven is that which quickens enlivens Heb. 3.13 Heb. 12.1 and sharpens the Eye of a mans affections after God And the Trading with sinne is that which deads and dulls a mans Spirit in his progresse towards God Rom. 8.10 If you aske me the reason it is this The Injoyment of Heaven is the Element of a Saints life And there is in sinne a direct Antypathy Take a fish out of the water at first he may be full of motion but when he hath moved a little upon the Earth the eye of his activitie is soone lost And though a Fowle that can soare very high yet if once it comes downe to the Element of water it flyes very heavily It is just so with a heart who is made able to fly high thorough the comings of Heaven yet if once it paddles in the filthy poole of sinne it becomes like Pharaohs Chariots whose wheeles are off The sadness of which Consequence I leave to that heart which God hath made sencible what it is to live in Divine Loves as his proper Element And what it is by sin to be made dull in his motions heaven-wards A third Concomitant Sinne alwayes brings horrour and terrour with it not onely as the Cause producing it as an Effect Isa 57.2 but as the handmaide for it lives in the very nature of it Sinne brings smiles in the hand but frowns in the heart Isa 33.14 honey in the mouth but bitternes in the bowels and though wee doe not see it and therefore wee thinke it not a Concomitant yet it is so Lightning is seene before thunder but they are both together It s true if men could heare the thunder before they see the Lightning it is possible they might avoyde it but there is a secret in nature preventing that So there is as to the other a great mysterie in Divine pleasure But I shall say no more as to this but remember when you see Lightning that Thunder will come and that heart is constrained to say it who sees both Fourthly and lastly It so far darkens the heart that it makes the heart to love that least which discovers sinne most O this is a sad Concomitant but it is so Joh. 3.19 20 21. Truly sometimes it is with a Saints heart as it is with a young Scholler that hath play'd the Truant he is afraid to goe to Schoole and ashamed to go home though he knowes not how to live abroad It is just so with a Saints heart who hath dealt unkindly with God And though he cannot live without God yet sinne hath so duld his spirit and brought such a shame upon his heart that that which discovers God most produces most sadnes and shame It is in this case as it was with Adam Gen. 3.8 9 10. When God called he was unwilling to make answer At last said I was naked and therefore was ashamed I need not minde that heart which lies under the sence of his unsutablenes what the meaning of that is He knowes the frame of his owne heart and the motion of his minde while he was Trading with sinne then he knowes he loved that least which discovered truth most and loved that most which discovered sin least The third thing in order are the Effects of sinne and they are these It disframes the heart from either harkening to Heb. 3.13 Mark 6.52 or pleading with God nay it makes the heart uncapable of performing any duty savourly that he owes to God his heart is as it were benumbd and his language lost O what sweet Exchanges of language that doth flow from that heart where God lives and sinne dyes and how savourly doth a Saint speake out God and Heaven when he lives sencibly in that Light but when there is any withdrawings from his dayly Communion with God and Heaven come to a heart then and you will finde him very unable either to say or doe especially when his Light is Eclipsed by some trading in Darknes The Effects of sinne is not so in all for those men that are onely professors and act duty in a bare forme and speake by art they are not capable of these alterations of the frames of the Spirit in being framed and unframed upon this accompt wee are a speaking off and all times are alike to them unless it be when nature is made drunke with sinne and so hath lost his abilitie and art to move in Religion so as to cover vice with seeming vertue but I shall say no more to that The second Effect in sinne It brings the heart not onely to question his Interest in God Matth. 26.70.72.74 but to question God in his truth O this is a sad Effect often seene but seldome sencibly seene The nature of sinne is to endeavour to cloud Light though it cannot conquer it and if there be so much of the Dictates of Light left in the heart as to tell it doth not doe well to deale so unkindly with God The Devill then begins to worke to make the soule question his propriety in God and so goe from him If that will not doe then to question God and truth and by that to undervalue him and as much as in us lyes to shut out of doores all dictates of Divine Light that doth any way invite the heart to return O that heart which is in this Condition is much to be lamented and I feare there are too many in these times Thirdly Mat. 5.6 13. Trading with sinne places the heart in a Station and Condition wherein the sweet Riches of Light and Love runnes not into It is true God dispensing grace makes sinners Saints and so finds them in sin when he comes * Ezek. 16.6 but for Saints to run out in the practise of sinners Rom. 5.8 they goe beside the Rivers and Streames in which God was pleased to refresh and make fat their hearts Though it is true some of Gods
is punished for all his prosecuting doth but pierce into his owne spirit and all his stirring doth but rouse up guilt in his owne heart and all his rubbing doth but rub upon his owne soare which doth much kill disturbe and disquiet his owne spirit which causes many men in Authoritie when they are a punishing to wish they had not knowne it and they are apt to curtayle and lessen it if not cover it And all this is occasioned as a fruit of sinne from which wee may observe thus much That none are like to be good Common-wealths men but they that are godly and honest men for them that have a chiefe Authoritie in the State or in Counties or Parishes can never suppresse vice vertuously if themselves are strangers to vertue and practisers of vice In the close of this remember but this Scripture Prov. the 28. and the first verse The wicked flies when no man pursues but the righteous is as bold as a Lyon Thirdly It is Injurious to a man as he is a Master of a familie and that thus It binds him up in Exhorting his familie to walke holily when he knowes that his familie knows that he himselfe walks unholily or can he reprove vice when he himselfe is vitious No he cannot do it If it be it is very cold poore emptie The guilt in their owne hearts produced by their unsaint like carriage doth exceedingly straiten their hearts and tye their hands not onely to themselves as reproving and correcting but also to their familie reproved and corrected for at the very best their familie who are sencible of their evills will judge it as the Devill correcting sin Therefore in the close of this let all that desire to be profitable in their families in suppressing evill and encouraging good Let them first shew it in their * 1 Tim. 6.2 Mat. 7.5 practice before they first shew it in their power But I shall say no more as to the Effects of sin though there be many more but I shall come to the reasons why sin to a Saint-like sencible heart is an Insupportable Burthen and the Reasons are these A Saint sees that sin hath brought him into a Condition so bad and so low that himselfe with all the world cannot recover him * Act. 2.37 Act. 16.30 Job 7.20 If a Christian had any crevis to behold helpe besides Christ he would have some way to uphold his heart and inable him to beare his burthen without going to Christ but sin is so large and so broad and so full of weight that it sincks all things under on this side of Heaven which goe to beare it And this a Saint sees and therefore sin to his heart is an unsupportable burthen Secondly Sin takes away the ground of patience and therefore unbearable and that it does why because though there are promises to beare all oppressions yet no promises to beare the practice of sin Therefore my former thus That Condition which is without promise is unbearable but the practice of sin as the practice of sin is without promise Ergo * Gal. 3.29 The third Reason which makes sin so unreasonable and so unsupportable to a Saint-like sencible heart is because he sees that sin is not onely a * Rom. 7.11 lye in speaking that which it will nor cannot doe but whatsoever is contrary to sins promise is brought upon him Contradiction in Expectation works distraction but no where so unsupportable as the busines of sin for there is no contradiction like that It expects joy but beholds sorrow it promised Light and Life but behold Darknesse and * Rom. 6.23 March 24.50 51. Death Fourthly That which makes sin so unsupportable to a Saints heart is this though it be the last it is not the least It is this That Light and Love which discovers a mans sins to him and by it his Lost Condition it doth sweetly make up his Losses by supplies from it selfe that makes the soule in seeing sin to see that it hath not onely sinned against Law but against that Light and Love which discovers and * Zech. 12.10 Luk 15.21 Isal 51.4 supplits And for a heart to see that he cannot lye safely no where but in the Fathers Love and for him to Reflect upon himselfe and see how much not onely below but contrary to that Love he hath lived in Oh! how much doth this breake the heart and wound the spirit I leave to that Soule that after all his owne unkindnesse hath now all his Refreshments from the sweet Incomes of the Fathers loving kindnesse he cannot choose but there see to the continuation of the Fathers nature as he is the Father yet the want of his owne as he is a Childe and he cannot but see how much hee indeavoured to kill that by which he now lives 't is impossible to declare how much the Reflection of this Love doth kill and Crucifie a Saints Spirit The knowledge of which doth make sin to be unsupportable but no more of the Reasons but a word or two of use The first Use Is an use of Information to Informe us of the miserable Condition of those who make light of sin If sin be so unsupportable to one that is made alive sure these people must needs be dead But some will object and say They blesse God they see sin and they conceive sin is cast out and subdued in them In this there may be a very great mistake for men may see sin and yet not Saint-like sencible of sinne And in some the Devill is said to goe out when he is not Cast out according to that Scripture Matth. the 12.43 44 45. But know this sin be onely gone out and not conquered it will Returne againe according to the same Scripture and if you see sin and not Saint-like you may see it and be sencible and yet nothing As Pharaoh Cain and Judas c. And therefore for feare of mistakes I shall propound two questions and give my Answer to them according to what Experience I have found in the like Case The first question is What the difference betwixt a Saint-like sence of sin and the sence of sin a man may have and be nothing Secondly What are the demonstrations to discover that sin is not onely gone out but cast out To the first The difference betwixt a Saint-like sence and a bare seeing lyes in these things First Where it is really Saint-like it is alwayes sencible of that most which is by men seene least Rom. 7.24 Psal 51. â—0 Jer. 17.9 I meane the emptinesse barrennesse basenesse and unsutablenesse of its owne heart But others who are Judas-like are sencible of that which men see most If they are but conformable to what is without they are never troubled for what is within but he that is made sencible of sin by the comings in of grace he is so sencible if God should cut off all dead branches without yet that will not
satisfie him so long as there is an old Coare within but he will cry out as Paul O wretched man that I am who shall deliver me from this body of sinne The people of God know that Actions without are but branches though they oppose that yet they minde the body most which is the uncleane fountaine within and therefore you shall alwayes finde them crying out of an unsutable heart quite contrary to others practice who will sometime complaine of such unsutable and sinfull acts but at that time they will say they have a good heart and a good desire alas can the streames be foule and the fountain cleere that 's impossible Secondly A Saint-like sencible heart when it is most sencible of pardon it s most earnest for power quite contrary to the other which never cryes for power but when it is sencible of a want of pardon and if any thing comes in the Imagination to prompt phansie so as to cause any conceit that it enjoyes pardon it is then not more but lesse earnest for power and so their apprehensions of Liberty doth immediately beget Loosenesse But that heart which is Saint-like sencible of sinne the more God discovers pardon the more they are earnest for power for all the discoveries of Gods love to such a heart bindes up the heart more in Gods love and the sence of his kindnes produces double indearments of their hearts to God Thirdly A Saint-like sencible heart is alwayes as thankfull to God for power as he is for pardon Rom. 7.25 1 Cor. 15.56 57. nay I dare say that that heart which ever was really wounded thorough the discoveries of his owne darknesse by the comings in of Gods Light thinkes it selfe so much bound to heaven for any sin as well as pardon that when he doth enjoy any power he is with as much Light and Love carried out to blesse God for that mercy as he is for pardon quite contrary are other hearts who see sin but not Saint-like they have some carryings out sometimes to acknowledge mercy in pardoning sin but at that time they are cold in begging power nay if they could see into their owne hearts they would see that they had a heart that would thinke it a mercy to Enjoy pardon of sin and with it Liberty to sin not lesse but more Fourthly Those hearts which sees sin Saint-like their sorrow for sin doth very much swallow up the sense of danger but others that are onely sencible of sinne by the Convictions of a Law without the Comings in of his Love they through the sence of danger are so swallowed up in horror that there is hardly any roome for a godly or a Gospel sorrow Deare friends if God would give us hearts to minde our hearts in this thing wee should see very great mistakes in Relation to this godly or Gospel sorrow but I shall leave that knowing all soules that live with God see the difference of that in their owne spirits And to make others see before God gives them Eyes it is impossible Fifthly A Saints sence of sin makes him run not lesse but more to God The other mans sence of sin makes him run not lesse but more from God The one runs like the * Luk. 15.19 20. Prodigall Sonne to his Fathers house or rather his Fathers heart The other is farre from it but it rather causes him like * Mat. 27.5 Judas to run to the place of Execution Truly in this there is a very strange Paradox that Light and Love which comes into a Saints heart doth not onely discover sin but produce much shame upon the heart upon the sence of sin and most when it drawes neerest God yet the soule cannot chuse but run to God and is never well but when it is neerest God Sixtly A saint-like sence of sin is alwayes so strict upon his watch to prevent sin that he feares the appearances of sin as well as the power but another heart is not so but no more of this but to the second question to demonstrate the difference betwixt sins going out and sins being cast out First If sin be cast out it alwayes leaves an awfull feare and care behinde it but if it onely went out it leaves a man very secure as you may see by the Text Matt. the 12th and the 45. verse Secondly That heart which Christ hath conquerd in and cast out sin for when it is sensible it is not lesse but more humble and it must needs be so for that Light and Life that did conquer sin and doth discover sin doth discover to the heart its unsufficiency as before to subdue sin now again to keep under sin that the soule cannot chuse in that sence but lye very low But it s otherwise with that heart where sin onely went out They thinke highly of themselves and are apt to sacrifice to their owne nets or like the Pharisee Luke the 18.11 I thanke thee that I am not as this Publican but alas it is not so with a heart that is sencible of sin by the commings in of Christ he judges himself the worst of Creatures * Psal 22.6 Eph. 3.8 Thirdly If sin be cast out the Light and power that cast it out teaches that soule to leane more upon Gods power and to goe lesse upon his own Legs but it is not so with the other Fourthly That heart which sin is cast out of and doth not goe out is so sencible of what is done for it that it doth not onely lye low before God and feare the appearances of sinning against God but it is much carried to blesse and give glory to God Rom. 7.25 1 Cor. 15.57 But where sin onely went out that man is not wounded thorough the sence of his own sin and weaknesse so as to give glory to God for any victory over sin but rather minde his own Industry and strength and attributes much to his owne care but little to Gods kindnesse But I shall say no more in answer to those questions but another word or two of some other uses and so conclude The second use is an use of advise to the people of God by any meanes to beware of sin I might use many Arguments but I desire you to minde what I have said before and doe not onely consider how unsupportable a burthen it will be and how much it will wound you when the Lord causes you to returne but consider withall these things following First Consider the nature of sin how low base and unworthy a thing it is you shall never see what it sayes unlesse it be in the last pangs when God makes it speake out its own nature and that is death and darkness * Rom. 6.21 Mat. 24.50 51. Secondly Consider how much it is below a Saints * Hos 14.8 spirit nay the truth is if you consider sin well as Sin it is below the Reason of a naturall man t is so poore base and
the 28. verse It is endlesse to reckon up the great heart-earnings and the tender and sweet entertainments that God gives to poore unworthy spirits beyond what they can expect The Lord give you power to believe it and cause you to rejoyce in it with joy unspeakable and full of glory The third and last Use is an Use of Exhortation to exhort all those that are withdrawne from God and are againe returned O take heed of wandring any more Sin no more least a worse thing come unto you * Joh. 5.14 know that the second withdrawing will be a great deale worse then the first and further consider if you are really brought home what panges and throwes you had before delivered and know it was enough nay too much that you have trampled upon Gods kindnesse so long and besides take notice it is very dangerous and desperate to make second attempts of withdrawing from God * Heb. 6.6 Heb. 0.26 27. Alas you cannot have better provision abroad then you have at home Why will you goe Jacob reproved his Sons and said Why looke you upon one another is there not bread enough in Aegypt Gen. 42.1 2. But I say unto you why will you returne back againe to Aegypt Is there not delight enough in Canaan It is better to abide with your Father and friends then to shake hands with Enemies that harbour nothing in their hearts but darts of death as sin doth Romanes the 6th and the last O I beg of you to consider what hath been said and the Lord so discover it to you that you may be overcome by it and so endeared to it that you may never again goe from God but for ever dwell with him O it is good to be there I shall say no more to this Use nor to this first Conclusion but come to speak briefly a word or two from the words in order as they lye The words are these But when he was yet a great way off his Father saw him and had compassion and ranne and fell on his necke and kissed him The first Doctrine from these words He saw him a great way off and had compassion on him is Doct. Large distances will not cause so great a disdaine but that the least reall movings towards God is eyed and imbraced by him with great compassion The word a far off is a metaphoricall expression it doth not imply any thing that doth deny Gods omni-presence but implies holds forth thus much that the poor Prodigall was very low and very far from that state or frame of heart wherein the did apprehend to meet God and the truth was there was so little and small a beginning of what in comparison ought to have been and also was when he was further enriched with commings in of God and in that sense also he was a great way off How far off think you those people were in that sense which the Lord speaks of in the 42. of of Isaiah and the 3. Concerning the goings out of his grace and love in Christ he tells you he will not breake the bruised Reed nor quench the smoaking Flax The words imply a great deale more then is there exprest for they doe imply thus much That if there be but so much fire that is to say so much grace as causes smoak though the flame be not discerned God will runne through the smoak and imbrace the fire he will by no meanes quench it but nourish and cherish it and if there be but so much beginnings of life as to give a soule the denomination of a Reed though it be a bruised Reed which commonly men cast away as being not worthy of the ownning yet God will owne it and by no means reject but imbrace it Beloved all this holds forth thus much that the least and lowest motions towards God if reall are imbraced by him How far off doe you think Ephraim was Hosea the 11 and the 3 when God taught him how to goe leading him by the arme and laid meat unto him but he knew not that the Lord led him David in the first of the Kings and the 18th had a thought in his heart to build a House to God but it was onely a thought in his heart not brought up so far as to expression or action yet the Lord pierces through all and comes into the secret Cabinet of Davids heart and finds those thoughts and tells him it was well that it was in his heart How sweetly did God imbrace those thoughts though they were a far off from the act of doing for it was Gods intent he should not doe it Beloved how far off doe you think those hearts are whom the Lord speaks of in the 50. of Isaich and the 10. God there sends comfort and consolation to a people that feare him and obey his voyce but alas it wat a far off for the Text saith they were a people that walked in darknesse and see no light that is to say they were surrounded with sorrowes and trouble and had no comfort but though they had not so much light as to rejoyce in Gods Love yet God in his Love runs out to meet them rejoycing over them and imbracing them in that condition with great compassion If you ask me the Reasons why the Lord doth eye and take notice of such small movings towards him and doth imbrace them with great compassion though a far off the Reasons are these The first Reason is because the beginnings as well as the * Phil. 1.6 Heb. 12.2 perfecting of any good in the creature is of God it being therefore one with him it must needs be owned by him The least desires or smallest groanings or heart-breaking after God though it be but a desire to desire or longing to long really after God it is that which God ownes and he cannot but doe it for it is a streame that flowes from no fountaine but his owne fullnesse he is a Father that must and will owne his owne child though covered with a ragged coat my meaning is if there be the least spark of life in a poor groaning heart groaning after Love and though it doth but groan and sigh and cannot expresse it selfe but with poore ragged and tattered expressions yet God will imbrace it and why because it flowes from himselfe Romanes the 8. the 26. 27. O what comfort and sweet encouragement is this to poor broken spirits were they but sensible The second Reason is taken from the nature of God which is so free and so ready and prone to shew mercy that he longs and waites to shew mercy Isa the 30.18 It is the delight of his soule to meet with objects to manifest Love The same pity that is in Parents is transcendently in God if the Child cannot speak but cry for the dug the mother will take it up and lay it in her bosome and if it cannot stand she will carry it and hold it dandling it upon
her knee delighting to serve that then more then in the service she expects from her Child afterwards This is eminently in God * Isa 49.15 Mat. 9.11 Mat. 12.7 for he delights more in dispensing mercy then in receiving sacrifices from us and the Reason is because he is made up of it his nature prompts him to it he delights in it The third Reason we may draw from the promise of God Beloved if you look upon all the tenure of Gods promises they run out to poore low undone and broken spirits At your leisure view these Scriptures Isaiah the 55. the 12. Isaiah the 66. the 2. Matthew the 5. the 3 4 5 6. verses Matthew the 11. the 18. Truly it is in this as in the mountaines who give downe their water to their valleyes that are very much below and far from them so the high and glorious love of God in the promises which are the Gospel-mountaines which the Prophets often speake of they give out their sweetnesse and marrow to low poor undone and broken spirits though a far off and much beneath them that is to say they are not yet come up to that height of knowing beleeving and conforming which the Gospel requires They have eyes but they are dim onely see men like trees they have mouths but they are very narrow that they cannot be otherwise fed then with milk like Children Heb. 5.12 Yet God will in Gospel-discoveries nourish them there and communicate discoveries answerable to that strength he gives them to receive it Mark 4. 33. The fourth Reason why God will imbrace poore low spirits and that with compassion though a great way off it is that he may by it bring glory to his own grace and love it is that which the Apostle drives at in Romanes the 3 4 5 Chapters where he discovers the ground why God justifies the ungodly and dispenseth grace freely to unworthy creatures it is that no flesh may glory in his presence and that his grace alone may be exalted * Deut. 7. 6 7. Psa 50.15 Isa 25. 1 2 3 4. were there any good in the creature before God loved it we should be apt to conceive that there were reason why God should love us and so sacrifice to our owne goodnesse but when the soule is sensible that there is no goodnesse in it to move God but sees that all good must flow from Gods love as well as to be a cause to carry on Gods love it is then brought to lye low before God and to give all glory to him Had the Prodigall performed his Resolutions and brought them forth to practice before God met and imbraced him Gods grace and love had not been so naked and appeared so glorious as now it doth But I shall say no more as to the Reasons but a word or two briefly to this Conclusion The first is an Use of Comfort to all poore soules who through a sense of their owne unworthinesse and unkindnesse towards God are exceedingly broken and cast downe in their owne spirits apprehending that they are at so great a distance from God that they shall never meet with him Let all such know that God doth see them and will imbrace them with great compassion though a far off The heart cannot be so low but the high God can reach it and they cannot be so unworthy in their own eyes and so great a distance from God but he that is infinit in mercy and kindnesse can and will meet them Therefore Beloved friends if there be any of you in this condition consider what hath been said of Gods dealings towards David and his kindnesse in dispensing mercy according to that which we have already spake of in Esay the 42. and the 3. the 5. of Esay and the 10. and also the deare and sweet carriage of the Father to wards the Prodigall which Scripture is written for thy learning that through faith and patience thou mightest have hope Beloved know that God is the same God still retaining the same endeared love and pity to poor and undone spirits as I know it is the Devils way to prompt poore hearts presenting varieties of fancies to draw them from God and when withdrawne hee uses all means to keep them from returning either by presenting new objects of delight in sin or by blinding and stifling their consciences through often sinning if that and many other wayes will not doe rather then faile if he sees any conviction lyes upon them from God or his word he will cause them to question the truth of both but if that way will not take he will goe in a more fine spun way and endeavour to draw wrong notions from a Saints liberty to prompt them to loosenesse but for all this if he sees God will bring them home through a sence of their wandrings from God then he will lay load upon load bringing all their sins to their sence to multiply their sorrows and to cause them to see their distance between God and them so great as if it were impossible ever to meet Beloved if this was or is your condition know you are such a soule that God did and still doth see and imbrace with great compassion though a far off And therefore be not discouraged but hold up your head for your redemption draweth * Lu. 21.28 Isa 42.16 Isa 29.18,19 Isa 35.5,6 nigh And take notice that God sees you when you doe not see him and though you cannot rejoyce before him yet he in his love rejoyces over you and he hath long Lines of Love to Embrace a poore heart though they be a far off The Lord make you to beleeve it that you may rejoyce in it and live up to his Love in the benefit of it The second and last Use is an Use of Reproofe to many of the people of God who in their practice walke very unlike God in this thing for they are so farre from meeting or minding a poore Soule that is a farre off that they will not so much as cast an Eye of Encouragement upon them nor give out any discoveries of Compassion to them And of these sort of people there are these two which principally I will speake to The first are those who in their apprehensions have attained to a high discovery of Light and Enjoyments of Love yet cannot nor doe not manifest any endeared affection to poore groaning Spirits * Phil. 2.5 Jam. 3.17 who are not come up to that Light and Love Truly I dare not Censure these men but give me leave to Censure their sinne and tell them their walking lookes very much unlike Gods Love I feare they have forgotten their Rocke from whence they were hewen or the varieties of Gods dealings with them in the Wildernesse before they came into the good Land O remember beloved if any of you be * Rom. 11.20.1 Cor. 10.12 such that though you now stand you may fall and though you are high you were low